Thera 1.89: Devasabha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(89):Devasabha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =89. Devasabha1= Reborn in this Buddha-age as the son of the (king)rāja of a district,2 he succeeded to his title when quite young. But 84 when being awakened (buddho) he went to hear the Lord(Buddha) teach, he resigned his title, entered the Monk’s order, and soon won arahantship(enlightenment). Then joy arose in him when he reflected on the corrupting things he had put away, and he burst forth in this saying(gatha): ---- 89 Uttiṇṇā paŋkapalipā pātālā parivajjitā,|| Muttā oghā ca ganthā ca sabbe mānā visaɱhatā' ti.|| || ---- 89 Transcended is the miry bog of lusts. Past doom infernal am I safely come From flood and fetter bad for liberty, And shed is every form of self conceit.3 ---- 1 Ps. C. is by another Devasabha. 2 Maṇḍdalika-rāja. This term occurs in Vinaya Texts, iii. 47. I have no evidence of the comparative rank attaching to the title. 3 Māna. Nine forms are distinguished (Vibh., p. 389). Cf. Bud. Psy., p. 299, which gives the first three only. ---- =1.9-9 89 Commentary on the stanza of (Paṭhama) Devasabhatthera= The stanza starting with Uttinnāpaṅka palipā constitutes that of the venerable Thera Devasabha. Ehat is the origin? He also, having done devoted deeds of devoted service toward former Buddhas, accumulation meritotious deeds conducive towards escape from round of repeated rebirths, in this and that existence, was reborn in the womb of a pigeon (pārāvata) , at the time of the Blessed One Sikhī. One day, he happened to have seen the Master, became pious-minded and offered Him fruits of the Piyal tree (piyālaphala). The Master made a meal of those fruits for the purpose of well-increasing that pigeon’s pleasing piety (pasāda). On that account, the pigeon became pious-minded exceedingly, approached (the Master) time after time, paid its homage to Him and made its mind piously pleased. On account of that act of merit, that pigeon was reborn in the divine world and having done deeds of merit now and then and wondering about rounds of repeated rebirths among divine and human beings, was reborn as the son of a certain deputy (manḍalika) of a king, when this Buddha arose. Even at the time of youth, he became established as a sovereign (of a small country) and grew up enjoying the royal bliss, when he approached the Master who taught the truth (dhamma) to him. He listened to the truth (dhamma), aptly gained pious faith, became remorseful, abdicated his sovereignty, became a monk, and doing the deed of developing spritual insight (vipassanā), attained Arahantship, but before long. Hence, has it been said in the Apadāna:– “I was then a pigeon (pārāvata), who was not obstructive (uparodhaka) to others. On the mountain slope I made my abode, not far from Sikhī, the Master. Morning (pāta) and evening (sāyaṃ) I happened to see Buddha, the foremost leader of the world. For such a per- sonage as monarch of men (dvipadinda) I had no meritorious gift (deyyadhamma) to offer. Having taken along with me Piyal fruits I went to the presence of Buddha. The Blessed One, the eldest of the world, the bull among men, accepted (my offering). Later, accordingly (upādāya) after that, I attended on (paricāriṃ) the leader (vināyaka). With that pleasingly pious mind, I died there. It was thirtyone aeons ago from now, that I offered fruits; I do not remember any evil existence; this is the fruitful result of fruit offering. Fifteen aeons (kappa) ago, from now, there arose three very strong world- kings (known as) Piyālina, endowed with seven gems. My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he uttered a stanza, making his joyous utterance (udāna), he delight having arisen over his reflection upon his having got rid of his depravity (pahīnakilesa). 89. ”Marshy mud had been crossed over; the abyss (pātālā) had been all round avoided (parivajjita); relased (am I) from flood (ogha) as well as bodily knots (gantha); all (my) pride had been removed (visaṃhata). There, uttinna means; had crossed over, had gone beyond. Paṅkapalipā means: mud and marsh; paṅka (mud) is said to be matural mud: “pakipā (marsh)” is a massive mire, deep and broad (puthulo). Here, however, it is defilement like mire (paṅka); lust for sensual pleasures (kāmarāga), since it smears the mind by means of its production (āpādana) of the condition of impurity. Filth like a massive mire; the lust of dense (bahala) desire (chanda) which constitutes such a sphers of sons, daughters, wife and so on, since they will smear and difficult to cross over; they had been overcome (atikkantā) in all respects by me by the third stage of the noble path (magga) of a Non-returner (anāgāmi); thus, he said : “Uttinna paṅka palipā (crosses over is mud and mire).” Pātālā means: enough (alaṃ) for falling down (pataya) is a cliffy abyss (pātālā); a spot (padesa) of deeper depression (ninnatara) in the enormous ocean. Some scholara (keci), however, say the mansion of the dragons (nāga) to be “pātālāṃ.” Here, however, similar to cliffy abyss (pātālā) because it stood impenetratible, (agāha) difficult to fathom (duravaggāha) and difficult to cross over; thus, pātālā (cliffy abyss); heretical views (diṭṭhiyo). They also had been avoided (vajjita) and well-cut asunder (samucchinna) by me, but by the attainment of the first stage of noble path (magga) as a Stream-winner. Thus, he said: “Pātālā parivajjitā.” Mutto oghā ca ganthā ca means: freed and all-round liberaed (parimutto) from such flood as the flood of sensual pleasures (kāmā) etc., as well as from such tangling fetters (ganṭha) of the body as covetousness (abhijjhā), etc., by this and that stage of right path (magga); again having gone beyond (atkkanto) by way of not being overwhelmed (anabhikirana) and not being tangled (aganthana) thus, is the meaning. Sabbemānā visaṃhatā means: pride of nine categories (vidhā) had been distinctly (vissesato) brought into being killed (saṅghāta) and destruction (vināsa) and had been well cut asunder (samuddhinna). Some scholars read as “manavidhā hatā (varieties of pride had been killed);” it means: the share of pride (mānakoṭṭhāsa); thus, is the meaning. Other scholars (apare) read “mānavisa (pride-poison);” to them, however,it is pride-poison because of the fruitful result of painful poison of pride; thus, is the meaning as should be seen. The Commentary on the stanza of the Thera (Paṭhama) Devassabha is complete. ----